A glimpse of heaven on earth

On this Second Sunday of Lent, the liturgy leads us to contemplate the event of the Transfiguration in which Jesus allows the disciples Peter, James and John a foretaste of the glory of the Resurrection: a glimpse of heaven on earth. Luke the Evangelist (cf. 9:28-36) reveals to us Jesus transfigured on the mountain, which is the place of light, a fascinating symbol of the unique experience reserved to the three disciples. They go up the mountain with the Master, they see him immersed in prayer and, at a certain point, “the appearance of his countenance was altered” (v. 29). Accustomed to seeing him daily in the simple appearance of his humanity, they are astonished as they face that new splendour that also envelops his entire body. And Moses and Elijah appear beside Jesus and speak with Him about his forthcoming “exodus”, that is, of his Paschal death and Resurrection. It is a preview of Easter. Then Peter exclaims: “Master, it is well that we are here” (v. 33). He wished that that moment of grace would never end!

The Transfiguration occurs at a precise moment in Christ’s mission, that is, after he has confided to his disciples that he would have to “suffer many things, [...] be killed, and on the third day be raised” (v. 21). Jesus knows that they do not accept this reality — the reality of the Cross, the reality of Jesus’ death —, and so he wants to prepare them to withstand the scandal of the passion and death on the Cross, so that they may know that this is the way through which the heavenly Father will lead his Son to glory; by raising him from the dead. And this will also be the way for the disciples: no one can reach eternal life if not by following Jesus, carrying their own cross in their earthly life. Each of us has his or her own cross. The Lord reveals to us the end of this journey which is the Resurrection, beauty: by carrying one’s own cross.

Therefore, the Transfiguration of Christ shows us the Christian perspective of suffering. Suffering is not sadomasochism: it is a necessary but transitory passage. The point of arrival to which we are called is luminous like the face of Christ Transfigured: in him is salvation, beatitude, light and the boundless love of God. By revealing his glory in this way, Jesus ensures that the cross, the trials, the difficulties with which we struggle, are resolved and overcome in Easter. Thus this Lent, let us also go up the mountain with Jesus! But in what way? With prayer. Let us climb the mountain with prayer: silent prayer, heartfelt prayer, prayer that always seeks the Lord. Let us pause for some time in reflection, a little each day, let us fix our inner gaze on his countenance and let us allow his light to permeate us and shine in our life.

Indeed, Luke the Evangelist emphasizes the fact that Jesus was transfigured, “as he was praying” (v. 29). He was immersed in an intimate dialogue with the Father in which the Law and the Prophets — Moses and Elijah — also echoed; and as he adhered with his entire being to the Father’s will of salvation, including the Cross, the glory of God flooded him, even shining on the outside. This is how it is, brothers and sisters: prayer in Christ and in the Holy Spirit transforms the person from the inside and can illuminate others and the surrounding world. How often have we found people who illuminate, who exude light from their eyes, who have that luminous gaze! They pray, and prayer does this: it makes us luminous with the light of the Holy Spirit.

Let us joyfully continue our Lenten journey. Let us make room for prayer and for the Word of God which the liturgy abundantly offers us these days. May the Virgin Mary teach us to abide with Christ even when we do not understand or comprehend him because only by abiding with him will we see his glory.

[Pope Francis, Angelus 17 March 2019]

46 Last modified on Saturday, 08 March 2025 03:45

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don Giuseppe Nespeca

Giuseppe Nespeca è architetto e sacerdote. Cultore della Sacra scrittura è autore della raccolta "Due Fuochi due Vie - Religione e Fede, Vangeli e Tao"; coautore del libro "Dialogo e Solstizio".

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Knowing God, knowing Christ, always means loving him, becoming, in a sense, one with him by virtue of that knowledge and love. Our life becomes authentic and true life, and thus eternal life, when we know the One who is the source of all being and all life (Pope Benedict)

Conoscere Dio, conoscere Cristo significa sempre anche amarLo, diventare in qualche modo una cosa sola con Lui in virtù del conoscere e dell’amare. La nostra vita diventa quindi una vita autentica, vera e così anche eterna, se conosciamo Colui che è la fonte di ogni essere e di ogni vita (Papa Benedetto)

Christians are a priestly people for the world. Christians should make the living God visible to the world, they should bear witness to him and lead people towards him. When we speak of this task in which we share by virtue of our baptism, it is no reason to boast (Pope Benedict)

I cristiani sono popolo sacerdotale per il mondo. I cristiani dovrebbero rendere visibile al mondo il Dio vivente, testimoniarLo e condurre a Lui. Quando parliamo di questo nostro comune incarico, in quanto siamo battezzati, ciò non è una ragione per farne un vanto (Papa Benedetto)

Because of this unique understanding, Jesus can present himself as the One who reveals the Father with a knowledge that is the fruit of an intimate and mysterious reciprocity (John Paul II)

In forza di questa singolare intesa, Gesù può presentarsi come il rivelatore del Padre, con una conoscenza che è frutto di un'intima e misteriosa reciprocità (Giovanni Paolo II)

Yes, all the "miracles, wonders and signs" of Christ are in function of the revelation of him as Messiah, of him as the Son of God: of him who alone has the power to free man from sin and death. Of him who is truly the Savior of the world (John Paul II)

Sì, tutti i “miracoli, prodigi e segni” di Cristo sono in funzione della rivelazione di lui come Messia, di lui come Figlio di Dio: di lui che, solo, ha il potere di liberare l’uomo dal peccato e dalla morte. Di lui che veramente è il Salvatore del mondo (Giovanni Paolo II)

It is known that faith is man's response to the word of divine revelation. The miracle takes place in organic connection with this revealing word of God. It is a "sign" of his presence and of his work, a particularly intense sign (John Paul II)

È noto che la fede è una risposta dell’uomo alla parola della rivelazione divina. Il miracolo avviene in legame organico con questa parola di Dio rivelante. È un “segno” della sua presenza e del suo operare, un segno, si può dire, particolarmente intenso (Giovanni Paolo II)

That was not the only time the father ran. His joy would not be complete without the presence of his other son. He then sets out to find him and invites him to join in the festivities (cf. v. 28). But the older son appeared upset by the homecoming celebration. He found his father’s joy hard to take; he did not acknowledge the return of his brother: “that son of yours”, he calls him (v. 30). For him, his brother was still lost, because he had already lost him in his heart (Pope Francis)

Ma quello non è stato l’unico momento in cui il Padre si è messo a correre. La sua gioia sarebbe incompleta senza la presenza dell’altro figlio. Per questo esce anche incontro a lui per invitarlo a partecipare alla festa (cfr v. 28). Però, sembra proprio che al figlio maggiore non piacessero le feste di benvenuto; non riesce a sopportare la gioia del padre e non riconosce il ritorno di suo fratello: «quel tuo figlio», dice (v. 30). Per lui suo fratello continua ad essere perduto, perché lo aveva ormai perduto nel suo cuore (Papa Francesco)

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